This volume has 41 chapters written to honor the 100th birthday of Mario Bunge. It celebrates the work of this influential Argentine/Canadian physicist and philosopher. Contributions show the value of Bunge’s science-informed philosophy and his systematic approach to philosophical problems. The chapters explore the exceptionally wide spectrum of Bunge’s contributions to: metaphysics, methodology and philosophy of science, philosophy of mathematics, philosophy of physics, philosophy of psychology, philosophy of social science, philosophy of biology, philosophy of technology, moral philosophy, social and political (...) philosophy, medical philosophy, and education. The contributors include scholars from 16 countries. Bunge combines ontological realism with epistemological fallibilism. He believes that science provides the best and most warranted knowledge of the natural and social world, and that such knowledge is the only sound basis for moral decision making and social and political reform. Bunge argues for the unity of knowledge. In his eyes, science and philosophy constitute a fruitful and necessary partnership. Readers will discover the wisdom of this approach and will gain insight into the utility of cross-disciplinary scholarship. This anthology will appeal to researchers, students, and teachers in philosophy of science, social science, and liberal education programmes. 1. Introduction Section I. An Academic Vocation Section II. Philosophy Section III. Physics and Philosophy of Physics Section IV. Cognitive Science and Philosophy of Mind Section V. Sociology and Social Theory Section VI. Ethics and Political Philosophy Section VII. Biology and Philosophy of Biology Section VIII. Mathematics Section IX. Education Section X. Varia Section XI. Bibliography. (shrink)

The proper role, if any, for religion-based arguments is a live and sometimes heated issue within the field of bioethics. The issue attracts heat primarily because bioethical analyses influence the outcomes of controversial court cases and help shape legislation in sensitive biopolicy areas. A problem for religious bioethicists who seek to influence biopolicy is that there is now widespread academic and public acceptance, at least within liberal democracies, that the state should not base its policies on any particular religion’s metaphysical (...) claims or esoteric moral system. In response, bioethicists motivated by religious concerns have adopted two identifiable strategies. Sometimes they rely on slippery-slope arguments that, sometimes at least, have empirically testable premises. A more questionable response is the manipulation and misuse of secular-sounding moral language, such as references to “human dignity,” and the plights of groups of people labeled “vulnerable.”. (shrink)

_Intelligence Unbound_ explores the prospects, promises, and potential dangers of machine intelligence and uploaded minds in a collection of state-of-the-art essays from internationally recognized philosophers, AI researchers, science fiction authors, and theorists. Compelling and intellectually sophisticated exploration of the latest thinking on Artificial Intelligence and machine minds Features contributions from an international cast of philosophers, Artificial Intelligence researchers, science fiction authors, and more Offers current, diverse perspectives on machine intelligence and uploaded minds, emerging topics of tremendous interest Illuminates the nature (...) and ethics of tomorrow’s machine minds—and of the convergence of humans and machines—to consider the pros and cons of a variety of intriguing possibilities Considers classic philosophical puzzles as well as the latest topics debated by scholars Covers a wide range of viewpoints and arguments regarding the prospects of uploading and machine intelligence, including proponents and skeptics, pros and cons. (shrink)

Philosophy’s Future: The Problem of Philosophical Progress diagnoses the state of philosophy as an academic discipline and calls it to account, inviting further reflection and dialogue on its cultural value and capacity for future evolution. Offers the most up-to-date treatment of the intellectual and cultural value of contemporary philosophy from a wide range of perspectives Features contributions from distinguished philosophers such as Frank Jackson, Karen Green, Timothy Williamson, Jessica Wilson, and many others Explores the ways philosophical investigations of logic, world, (...) mind, and moral responsibility continue to shape the empirical and theoretical sciences Considers the role of contemporary philosophy in political issues such as women’s rights, the discrimination of minorities, and public health. (shrink)

We commonly identify something seriously defective in a human life that is lived in ignorance of important but unpalatable truths. At the same time, some degree of misapprehension of reality may be necessary for individual health and success. Morally speaking, it is unclear just how insistent we should be about seeking the truth. Robert Sparrow has considered such issues in discussing the manufacture and marketing of robot ‘pets’, such as Sony’s doglike ‘AIBO’ toy and whatever more advanced devices may supersede (...) it. Though it is not his only concern, Sparrow particularly criticizes such robot pets for their illusory appearance of being living things. He fears that some individuals will subconsciously buy into the illusion, and come to sentimentalize interactions that fail to constitute genuine relationships. In replying to Sparrow, I emphasize that this would be continuous with much of the minor sentimentality that we already indulge in from day to day. Although a disposition to seek the truth is morally virtuous, the virtue concerned must allow for at least some categories of exceptions. Despite Sparrow’s concerns about robot pets (and robotics more generally), we should be lenient about familiar, relatively benign, kinds of self-indulgence in forming beliefs about reality. Sentimentality about robot pets seems to fall within these categories. Such limited self-indulgence can co-exist with ordinary honesty and commitment to truth. (shrink)

Philosophy proceeds, supposedly, by way of rational inquiry and argument, yet, as Jonathan Glover has written, “philosophers persistently disagree” to such an extent that the “apparent lack of clear progress or of a body of established results is an embarrassment”. To outside observers, this may appear puzzling. Even professional philosophers sometimes worry about their discipline’s lack of consensus, continuing disagreement on standards and methods, and increasingly fragmented, hyperspecialized state of play. Though philosophy hesitates to speak with one voice, it can (...) endorse and teach values to do with intellectual rigor and honesty, charity to opponents, and openness to evidence. If these are passed down effectively from teachers to students, we might hope that philosophers will bring their characteristic skills and values to some of the great practical questions of our age, not least those relating to global injustice and risks to humanity’s future. All too often, the debates that surround these questions are dominated by tribalism, dogma, and emotional manipulation. With dedication, and perhaps a bit of good luck, philosophical training might provide something of a corrective. If philosophy fails in that respect by not living up to its ideals, that’s a situation we can identify and try to alter. (shrink)

Tackling a host of myths and prejudices commonly leveled at atheism, this captivating volume bursts with sparkling, eloquent arguments on every page. The authors rebut claims that range from atheism being just another religion to the alleged atrocities committed in its name. An accessible yet scholarly commentary on hot-button issues in the debate over religious belief Teaches critical thinking skills through detailed, rational argument Objectively considers each myth on its merits Includes a history of atheism and its advocates, an appendix (...) detailing atheist organizations, and an extensive bibliography Explains the differences between atheism and related concepts such as agnosticism and naturalism. (shrink)

Philosophy’s Future: The Problem of Philosophical Progress diagnoses the state of philosophy as an academic discipline and calls it to account, inviting further reflection and dialogue on its cultural value and capacity for future evolution. Offers the most up-to-date treatment of the intellectual and cultural value of contemporary philosophy from a wide range of perspectives Features contributions from distinguished philosophers such as Frank Jackson, Karen Green, Timothy Williamson, Jessica Wilson, and many others Explores the ways philosophical investigations of logic, world, (...) mind, and moral responsibility continue to shape the empirical and theoretical sciences Considers the role of contemporary philosophy in political issues such as women’s rights, the discrimination of minorities, and public health. (shrink)

_50 Voices of Disbelief: Why We Are Atheists presents_ a collection of original essays drawn from an international group of prominent voices in the fields of academia, science, literature, media and politics who offer carefully considered statements of why they are atheists. Features a truly international cast of contributors, ranging from public intellectuals such as Peter Singer, Susan Blackmore, and A.C. Grayling, novelists, such as Joe Haldeman, and heavyweight philosophers of religion, including Graham Oppy and Michael Tooley Contributions range from (...) rigorous philosophical arguments to highly personal, even whimsical, accounts of how each of these notable thinkers have come to reject religion in their lives Likely to have broad appeal given the current public fascination with religious issues and the reception of such books as _The God Delusion_ and _The End of Faith_. (shrink)

Transhumanism is not a religion or a secular ideology. Consider the idea of religion.

Science has tended in numerous ways to undermine religion — and supernaturalism more generally. This chapter discusses aspects of the relationship between theistic religion and science, noting, in particular, how the success of science contributed to a disenchantment of the cosmos. The chapter provides some historical background about atheism. It explains why traditional demonstrations of God's existence tend to be so unconvincing, especially in the light of modern science. The chapter discusses how science has undermined religion. There are unavoidable tensions (...) between the emerging scientific picture of the world, the universe, and ourselves and traditional religious, and especially Christian, understandings. Deep skepticism about the existence of God seems reasonable to us, and no truly persuasive argument has ever been advanced for the existence of such a strange being. (shrink)

We attribute to morality an inescapable authority over human actions, but the source of this authority is mysterious. It cannot come from God, nature, or reason. Morality is best understood as a technology that aids in social cooperation, while often being rationalized as something more metaphysical.

50 Voices of Disbelief: Why We Are Atheists presents a collection of original essays drawn from an international group of prominent voices in the fields of academia, science, literature, media and politics who offer carefully considered statements of why they are atheists. Features a truly international cast of contributors, ranging from public intellectuals such as Peter Singer, Susan Blackmore, and A.C. Grayling, novelists, such as Joe Haldeman, and heavyweight philosophers of religion, including Graham Oppy and Michael Tooley Contributions range from (...) rigorous philosophical arguments to highly personal, even whimsical, accounts of how each of these notable thinkers have come to reject religion in their lives Likely to have broad appeal given the current public fascination with religious issues and the reception of such books as The God Delusion and The End of Faith. (shrink)

In the end, Harris provides a compelling argument for selective intolerance toward harsh moral traditions. He argues via a kind of moral realism, linked to a form of utilitarian ethic, but I submit that these are not doing the real work. To reach a similar conclusion, we can rely on much weaker premises. It’s enough that we have a non-arbitrary conception of what morality is for, and what sorts of things we can rationally and realistically want moral traditions to do. (...) Where they divert from that conception, moral traditions merit our critique and opposition. These should be every bit as severe, absolutely as passionate, as Harris evidently wants, but that does not commit us to his total picture of morality's landscape. Like it or not, morality is a much trickier phenomenon. (shrink)

This introductory chapter provides an overview of the content discussed in the subsequent chapters of the book. Machine or artificial intelligence (AI), might well have the ability to understand, modify, and improve its own source code, carrying it by great leaps into domains of ability that unaided flesh can never hope to reach. AI uses engineered electronic or photonic neural nets operating a million times faster. Uploading need not imply a world of bloated grubs lying in the dark with their (...) brains wired to spreadsheets and simulated worlds. The initial goal of uploaders would be to emulate and enhance the brain, and that requires rich connections to external reality. The artificial system is not merely simulating but actually emulating or replicating the relevant functioning of a human brain. The book shows enthusiasm about the prospects of machine intelligence and mind uploading, and expresses skepticism or concern. (shrink)

Since early 1997, when the creation of Dolly the sheep by somatic cell nuclear transfer was announced in Nature, numerous government reports, essays, articles and books have considered the ethical problems and policy issues surrounding human reproductive cloning. In this article, I consider what response a modern liberal society should give to the prospect of human cloning, if it became safe and practical. Some opponents of human cloning have argued that permitting it would place us on a slippery slope to (...) a repugnant future society, comparable to that portrayed in Aldous Huxley’s novel, Brave New World.I conclude that, leaving aside concerns about safety, none of the psychological or social considerations discussed in this article provides an adequate policy justification for invoking the state’s coercive powers to prevent human cloning. (shrink)

This chapter deals with the following myths: without God there is no morality; atheists are moral relativists; atheists don't give to charity; atheists deny the sanctity of human life; and if there is no god we are soulless creatures. Atheists, informed by secular approaches to ethics, are more likely to be focused on what will cause, or prolong, or conversely, ameliorate, suffering, rather than taking the view that human life possesses some kind of transcendent or supernatural value. Many thinkers in (...) the Eastern philosophical tradition have put forward arguments for the existence of something much like the concept of the soul, without depending on theistic arguments. (shrink)

Many religious thinkers hold that for our lives to be meaningful we need to be immortal in some way, or else our lives would be just as meaningless as those of other animals. According to this line of thought, God soon comes into the equation, as only God is capable of offering us immortality. The existence of God, then, is a logically necessary condition for a meaningful human life. Another myth suggests that atheists would be unable to create great works (...) of art such as religious artists have created, simply because these artists were driven by their religious beliefs. Atheist parents do not celebrate Christmas (or similar festivals and holidays). This is often beaten up by media commentators into a “war on Christmas.” Atheists are unable to appreciate the beauty and perfection of God's creation. (shrink)

As described elsewhere on this journal’s website, The Journal of Evolution and Technology was founded in 1998 as The Journal of Transhumanism, and was originally published by the World Transhumanist Association. In November 2004, JET moved under the umbrella of the Institute for Ethics and Emerging Technologies , an organization that seeks to contribute to our understanding of the impact of emerging technologies on individuals and societies. Prior to my appointment, in January 2008, as JET’s editor-in-chief, I’d had four distinguished (...) predecessors – Nick Bostrom, Robin Hanson, Mark Walker, and James Hughes – who had established the journal as a leading forum for discussion of the future of the human species and whatever might come after it. Articles that they'd published in JET were – and are – frequently cited in discussions of the human or posthuman future. With a decade of history behind the journal as I commenced my watch this year, and with JET’s fifth year with IEET now underway, we have much to celebrate. I'm personally delighted to have taken up my position with a journal of ideas that has such a rich history and so much promise. JET is a scholarly, peer-reviewed journal. The material that it publishes may or may not be submitted by scholars and scientists currently working within the academy, but it must certainly meet the standards of well-established academic journals. Most submissions received are rejected because they don’t reach the required standard, but we are always looking for appropriate articles and reviews. We require only that they be relevant to the human or posthuman future and that they meet our high standards of scholarship, originality, and intellectual rigor. We welcome submissions on a wide range of relevant topics and from almost any academic discipline or interdisciplinary standpoint. Central to our thinking at JET is the idea – increasingly familiar and plausible – that the human species is about to commence, or has already commenced, a new form of evolution. This is something quite different from the slow Darwinian processes of survival, reproduction, and adaptation. It is powered, rather, by new technologies that increasingly work their way inwards, transforming human bodies and minds. According to this idea, technology can do more than merely giving us tools to manipulate the world around us; it can alter us far more comprehensively than by shaping our neurological pathways when we learn to handle new tools. This idea of a technologically-mediated process of evolution remains controversial, of course, and even if we grant it broad acceptance there is still much to debate. Just how the process might be manifested in the years to come, and just where it might take us or our successors, are both unclear. Nonetheless, the idea merits careful study from many viewpoints, whether scientific, philosophical, historical, sociological, anthropological, legal, artistic … or even theological. (shrink)

This special issue of JET deals with questions relating to our radically enhanced future selves or our possible “mind children” – conscious beings that we might bring about through the development of advanced computers and robots. Our mind children might exceed human levels of cognition, and avoid many human limitations and vulnerabilities. In a call for papers earlier this year, the editors asked how far we ought to go with processes that might ultimately convert humans to some sort of post-biological (...) form or replace us with post-biological beings. Are these coherent ideas at all? If so, is it likely, or plausible, that we’ll one day be able to do such things? Even if we can, is that desirable? More generally, how far can all these processes go, and how far should we pursue them? To offer a more personal and pointed question, would you “upload” your personality into some kind of advanced computer or robot if the technology became available? Would you do so even if the process required the destruction of your original organic brain? We are not the first to ask such questions. A large body of relevant literature has built up in recent decades, some of it discussing these and similar questions purely as philosophical thought experiments , but some of it at the level of practical recommendations for a posthuman future. Despite the intensity and quality of the ongoing debate and the eminence of many of the contributors, much work remains to be done to sort it all out and advance the discussion. We have gathered a range of viewpoints, and I predict that some of these pieces will soon be regarded as classics. They may not be the last word – how could they be when they do not all agree with each other? – but they advance our understanding of what is at stake. (shrink)

Atheists mistakenly think that faith is just a matter of belief without evidence. Many theologians, in particular, insist that this is a naive understanding of faith, and they describe more sophisticated or elaborate concepts of faith. One approach to defending religion claims that atheism itself depends on faith. If that can be demonstrated, then atheists are no better off than the religious, and it becomes just as arbitrary to deny the existence of the gods as to believe in them. The (...) claim that “faith” is something personal and modest is unconvincing when viewed in the light of history and contemporary political reality in many countries. Atheism is self‐refuting, as rational argument presumes the existence of god, and while this particular argument deserves its own discussion, the idea often seems simpler. (shrink)

Tackling a host of myths and prejudices commonly leveled at atheism, this captivating volume bursts with sparkling, eloquent arguments on every page.

In modern liberal democracies, our freedom of speech is rightly respected. We are all permitted to argue for the truth of whatever we believe, both in private and in public forums. We are permitted to persuade others, if we can, to live in certain ways and not to do certain things, to take a particular view of the good life for human beings, and to believe certain things rather than others. You won't be surprised to learn that many atheists think (...) that children should not be indoctrinated with the teachings of a particular religious system. Criticism of religion has its place in the public square just as much as religion does, but antireligious speech is often criticized in a way that goes beyond attempts at refutation to a suggestion that it is socially unacceptable. Freedom of religion requires that governments restrict themselves to protecting and promoting worldly interests. (shrink)

The prelims comprise: Half‐Title Page Title Page Copyright Page Table of Contents Acknowledgments.

This is introductory chapter of 50 Great Myths About Atheism offers readers some useful entry points into the long‐standing philosophical debate between theists and atheists. The attacks on atheism are often driven by strong emotions, perhaps because atheism threatens values associated with religion. The authors examine 50 myths, and in each case, they are convinced that something is being claimed that is, if not straightforwardly false, at least seriously and demonstrably misleading. The authors provide some historical perspective on the rise (...) of atheism, examine why the traditional arguments for the existence of God turned out so inconclusive when philosophers subjected them to scrutiny, and offer some deeper thoughts on the relationship between religion and science. (shrink)

This chapter contains sections titled: References.

Clearly not all atheists are left‐wingers or liberals. This myth is based in part on the mistaken assumption that atheists must all agree with each other across a range of issues, including political ones. Atheism and communism were closely associated in political discussion and the public mind, with the result that many people still conflate atheism and communism, hearing an echo of the word “communist” in the word “atheist”. Communism is most certainly not the main motivator in current expressions of (...) atheism in Western culture. Theists claim that many atrocities have been committed in the name of atheism. Nazi Germany was never an atheist state, regardless of what Hitler's personal views might have been, and none of its atrocities were committed in the name of atheism — quite the opposite. (shrink)

Many contemporary atheists find support in what they take to be the methodology and findings of science. In response to this, it is often suggested that these atheists are wrong‐headed, and that religion and science are completely compatible. It is often claimed by critics that the widespread acceptance of philosophical naturalism by scientifically informed people results from a simple mistake. Evolutionary theory is best regarded as a sort of atheistic religion. This myth crops up frequently, as does the idea that (...) evolutionary theory is inherently antireligious. The essentials of contemporary evolutionary theory are robust—they have so much empirical support that they are almost certainly true. Miracles are the subject of endless popular debate between religious apologists and religious skeptics, and there is a more specialized academic debate about this in philosophical journals. (shrink)

Published in 1973, Arthur C. Clarke’s Rendezvous with Rama won the Hugo, Nebula, and John W. Campbell Awards . Its im- pressive collection of awards, outstanding commercial success, and intrinsic interest make it one of the few truly iconic works of hard science fiction. It depicts the work of astronauts in space, and shows an obvious concern for scientific accuracy and logic. In all, Rendezvous with Rama seems like an unlikely candidate for a utopian novel, and that expression would, indeed, (...) misdescribe it. Yet, it contains strong mythic, satirical, and utopian elements, which give it much of its interest. Alas, many of those elements are discarded in the trilogy of novels that appeared much later as an extended sequel to the novel’s action. (shrink)

In this highly original book, Russell Blackford discusses the intersection of science fiction and humanity’s moral imagination. With the rise of science and technology in the 19th century, and our continually improving understanding of the cosmos, writers and thinkers soon began to imagine futures greatly different from the present. Science fiction was born out of the realization that future technoscientific advances could dramatically change the world. Along with the developments described in modern science fiction - space societies, conscious machines, and (...) upgraded human bodies, to name but a few - come a new set of ethical challenges and new forms of ethics. Blackford identifies these issues and their reflection in science fiction. His fascinating book will appeal to anyone with an interest in philosophy or science fiction, or in how they interact. (shrink)

n issue 20 of The Journal of Evolution and Technology, we published “Nietzsche, the Overhuman, and Transhumanism” by Stefan Lorenz Sorgner, a leading Nietzsche scholar and the author of Metaphysics Without Truth: On the Importance of Consistency within Nietzsche’s Philosophy. Issue 21, our “Nietzsche and European Posthumanisms” issue, was prepared following a call for papers in response. We published a mix of short responses and full-length peer-reviewed articles. Meanwhile, we also invited Stefan Sorgner to reply to the papers in the (...) issue once they were all published. We’re now pleased to present Sorgner’s detailed reply, in which he argues that Nietzsche could plausibly have favored technological means for bringing about the overhuman, particularly since no principled distinction can be made between technological interventions and educational interventions. Sorgner defends Nietzsche’s fundamental epistemological position and a Nietzschean approach to virtue ethics, but is unenthusiastic about Nietzsche’s wish to establish a two-tier society where a small class of people are free to dedicate themselves to the creation of culture . At the same time, Sorgner stresses that Nietzsche is often unfairly associated with the Nazis – despite his clearly-expressed opposition to anti-Semitism – and that he did not favor aristocratic rule in the ordinary sense conveyed by that term. Nietzsche was no egalitarian, but he favored an elite of culture-creators rather than the rule of the hereditary aristocracy. (shrink)

Much of the adverse reaction to the New Atheism is ill-founded. It displays a foolish sentimentalisation of religious faith, and often a failure to appreciate the real-world problem of religion’s persistence. Critics of forthright atheism display a naivety about religion’s ongoing power and influence in the public sphere, all too obvious even in Western democracies.

This chapter deals with the myths: atheism is a bad bet (Pascal's Wager); atheism is only for an educated elite; and atheism is doomed in a postsecular age. The argument that atheism is a bad bet starts off with an invitation to acknowledge an uncertainty as to whether or not God exists. Even assuming atheism is true, there's a legitimate question as to whether this might not be too harsh a truth for some or many people, one not easily embraced (...) by people who have no worldly hopes. Individuals whose lives are seriously constrained by personal circumstances may continue to seek meaning in some external purpose, perhaps provided by God, rather than in their “inner freedom.” For atheism to become more widely attractive it may be that much social and economic progress will need to be made, altering the conditions in which people actually live and work. (shrink)